Leviticus 11:24
And whosoever shall touch the carcasses of them, shall be defiled, and shall be unclean until the evening:
Open Leviticus 11:24 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- et quicumque morticina eorum tetigerit, polluetur, et erit immundus usque ad vesperum :
- Septuagint (Swete)
- Καὶ ἐν τούτοις μιανθήσεσθε· πᾶς ὁ ἁπτόμενος τῶν θνησιμαίων αὐτῶν ἀκάθαρτος ἕως ἑσπέρας,
- Hebrew (WLC)
- וּלְאֵ֖לֶּה תִּטַּמָּ֑אוּ כָּל הַנֹּגֵ֥עַ בְּנִבְלָתָ֖ם יִטְמָ֥א עַד הָעָֽרֶב
Haydock's commentary
Evening. If he were guilty of sin in so doing, contrition would be necessary to regain God's favour. (Worthington)
But the legal uncleanness would not be removed till the evening; as the one might subsist while the other was remitted. (Haydock)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St John Chrysostom The Homilies of St. John Chrysostom, Matthew XV. 1
And one may remark, that because of this the lawgiver allows just so much time, as it may be remaining within one, but when it is gone forth, no longer. For instance, at evening He bids you wash yourself, and so be clean; measuring the time of the digestion, and of the excretion. But the things of the heart, He saith, abide within, and when they are gone forth they defile, and not when abiding only. And first He puts our evil thoughts, a kind of thing which belonged to the Jews; and not as yet doth He make His refutation from the nature of the things, but from the manner of production from the belly and the heart respectively, and from the fact that the one sort remains, the other not; the one entering in from without, and departing again outwards, while the others are bredwithin, and having gone forth they defile, and then more so, when they are gone forth. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).